The first hour of his stay at Stuttgart brought to him one of the sharpest trials of faith he had ever thus far experienced. The nature of it he does not reveal in his journal, but it now transpires that it was due to the recalling of the seven hundred pounds, the gift of which had led to his going to Germany. This fact could not at the time be recorded because the party would feel it a reproach. Nor was this the only test of faith during his sojourn abroad; in fact so many, so great, so varied, and so prolonged were some of these trials, as to call into full exercise all the wisdom and grace which he had received from God, and whatever lessons he had previously learned in the school of experience became now of use. Yet not only was his peace undisturbed, but he bears witness that the conviction so rooted itself in his inmost being that in all this God's goodness was being shown, that he would have had nothing different. The greatest trials bore fruit in the fullest blessings and sometimes in clusters of blessings. It particularly moved him to adoring wonder and praise to see God's wisdom in having delayed his visit until the very time when it occurred. Had he gone any earlier he would have gone too soon, lacking the full experience necessary to confront the perplexities of his work. When darkness seemed to obscure his way, faith kept him expectant of light, or at least of guidance in the darkness; and he found that promise to be literally fulfilled:
"As thou goest, step by step, the way shall open up before thee." (See the Hebrew, of Prov. iv. 12.)
At Stuttgart he found and felt, like Jude, that it was "needful earnestly to contend for the faith once delivered to the saints." Even among believers, errors had found far too deep root. Especially was undue stress laid upon baptism, which was made to occupy a prominence and importance out of all due proportion of faith. One brother had been teaching that without it there is no new birth, and that, consequently, no one could, before baptism, claim the forgiveness of sins; that the apostles were not born from above until the day of Pentecost, and that our Lord Himself had not been new-born until His own baptism, and had thence, for the rest of His mortal life, ceased to be under the law! Many other fanciful notions were found to prevail, such as that baptism is the actual death of the old man by drowning, and that it is a covenant with the believer into which God enters; that it is a sin to break bread with unbaptized believers or with members of the state church; and that the bread and the cup used in the Lord's Supper not only mean but are the very body and blood of the Lord, etc.
A more serious and dangerous doctrine which it was needful to confront and confute was what Mr. Müller calls that "awful error," spread almost universally among believers in that land, that at last "all will be saved," not-sinful men only, but "even the devils themselves."
Calmly and courteously, but firmly and courageously, these and kindred errors were met with the plain witness of the Word. Refutation of false teaching aroused a spirit of bitterness in opposers of the truth, and, as is too often the case, faithful testimony was the occasion of acrimony; but the Lord stood by His servant and so strengthened him that he was kept both faithful and peaceful.
One grave practical lack which Mr. Müller sought to remedy was ignorance of those deeper truths of the Word, which relate to the power and presence of the Holy Spirit of God in the church, and to the ministry of saints, one to another, as fellow members in the body of Christ, and as those to whom that same Spirit divides severally, as He will, spiritual gifts for service. As a natural result of being untaught in these important practical matters, believers' meetings had proved rather opportunities for unprofitable talk than godly edifying which is in faith. The only hope of meeting such errors and supplying such lack lay in faithful scripture teaching, and he undertook for a time to act as the sole teacher in these gatherings, that the word of God might have free course and be glorified. Afterward, when there seemed to be among the brethren some proper apprehension of vital spiritual truths, with his usual consistency and humility he resumed his place as simply a brother among fellow believers, all of whom had liberty to teach as the Spirit might lead and guide. There was, however, no shrinking from any duty or responsibility laid upon him by larger, clearer acquaintance with truth, or more complete experience of its power. When called by the voice of his brethren to expound the Word in public assemblies, he gladly embraced all opportunities for further instruction out of Holy Scripture and of witness to God. With strong emphasis he dwelt upon the presiding presence of the Blessed Spirit in all assemblies of saints, and upon the duty and privilege of leaving the whole conduct of such assemblies to His divine ordering; and in perfect accord, with such teaching he showed that the Holy Spirit, if left free to administer all things, would lead such brethren to speak, at such times and on such themes as He mighty please; and that, whenever their desires and preferences were spiritual and not carnal, such choice of the Spirit would always be in harmony with their own.
These views of the Spirit's administration in the assemblies of believers, and of His manifestation in all believers for common profit, fully accord with scripture teaching. (1 Cor. xii., Romans xii., Ephes. iv., etc.) Were such views practically held in the church of this day, a radical revolution would be wrought and a revival of apostolic faith and primitive church life would inevitably follow. No one subject is perhaps more misunderstood, or less understood, even among professed believers, than the person, offices, and functions of the Spirit of God. John Owen, long since, suggested that the practical test of soundness in the faith, during the present gospel age, is the attitude of the church toward the Holy Spirit. If so, the great apostasy cannot be far off, if indeed it is not already upon us, for there is a shameful ignorance and indifference prevalent, as to the whole matter of His claim to holy reverence and obedience.
In connection with this visit to Germany, a curious misapprehension existed, to which a religious periodical had given currency, that Mr. Müller was deputed by the English Baptists to labour among German Baptists to bring them back to the state church. This rumour was of course utterly unfounded, but he had no chance to correct it until just before his return to Britain, as he had not until then heard of it. The Lord had allowed this false report to spread and had used it to serve His own ends, for it was due in part to this wrong impression of Mr. Müller's mission that he was not molested or interfered with by the officers of the government. Though for months openly and undisguisedly teaching vital gospel truths among believers who had separated from the established church, he had suffered no restraint, for, so long as it was thought that his mission in Germany was to reclaim to the fold of the state church those who had wandered away, he would of course be liable to no interference from state officials.
The Lord went before His servant also in preparing the way for the publishing of his Narrative, guiding him to a bookseller who undertook its sale on commission, enabling the author to retain two thousand copies to give away, while the rest were left to be sold.
Mr. Müller, about this time, makes special mention of his joy and comfort in the spiritual blessing attending his work, and the present and visible good, wrought through the publication of his Narrative. Many believers had been led to put more faith in the promises of the great Provider, and unbelievers had been converted by their perusal of the simple story of the Lord's dealings; and these tidings came from every quarter where the Narrative had as yet found its way.